=84.= But to consider whether any form of will is or is not a criterion of goodness is quite unnecessary for our purpose here; since none of those writers who profess to base their Ethics on an investigation of will have ever recognised the need of proving directly and independently that all the things which are willed in a certain way are good. They make no attempt to shew that will is a _criterion_ of goodness; and no stronger evidence could be given that they do not recognise that this, at most, is all it can be. As has been just pointed out, if we are to maintain that whatever is willed in a certain way is also good, we must in the first place be able to shew that certain things have one property ‘goodness,’ and that the same things _also_ have the other property that they are willed in a certain way. And secondly we must be able to shew this in a very large number of instances, if we are to be entitled to claim any assent for the proposition that these two properties _always_ accompany one another: even when this was shewn it would still be doubtful whether the inference from ‘generally’ to ‘always’ would be valid, and almost certain that this doubtful principle would be useless. But the very question which it is the business of Ethics to answer is this question what things are good; and, so long as Hedonism retains its present popularity, it must be admitted that it is a question upon which there is scarcely any agreement and which therefore requires the most careful examination. The greatest and most difficult part of the business of Ethics would therefore require to have been already accomplished before we could be entitled to claim that anything was a _criterion_ of goodness. If, on the other hand, to be willed in a certain way was _identical_ with being good, then indeed we should be entitled to start our ethical investigations by enquiring what was willed in the way required. That this is the way in which metaphysical writers start their investigations seems to shew conclusively that they are influenced by the idea that ‘goodness’ is _identical_ with ‘being willed.’ They do not recognise that the question ‘What is good?’ is a _different_ one from the question ‘What is willed in a certain way?’ Thus we find Green explicitly stating that ‘_the_ common characteristic of the good is that it satisfies some desire[22].’ If we are to take this statement strictly, it obviously asserts that good things have no characteristic in common, except that they satisfy some desire--not even, therefore, that they are good. And this can only be the case, if being good is _identical_ with satisfying desire: if ‘good’ is merely another name for ‘desire-satisfying.’ There could be no plainer instance of the naturalistic fallacy. And we cannot take the statement as a mere verbal slip, which does not affect the validity of Green’s main argument. For he nowhere either gives or pretends to give any